Hosea 8:11–13

Hosea 8:11

Hosea 8:11

11. Because Ephraim hath made many altars to sin, altars shall be unto him to sin.

11. Quia multiplicavit Ephraim altaria ad peccandum, erunt ei altaria ad peccandum.

The Prophet here again inveighs against the idolatry of the people, which was, however, counted then the best religion; for the Israelites, as it has been said were become hardened in their superstitions, and had long before fallen away from the pure and lawful worship of God. And we know, that where error has once prevailed, it attains firmness by length of time: hence the Israelites had become hardened in their perverted and fictitious worship. They thought that they did the most meritorious deed whenever they sacrificed, while at the same time, they provoked in this way the wrath of God more and more against themselves. And as they had become thus hardened, the Prophet says, that they multiplied for themselves altars for the purpose of sinning, and that there would be altars for them to sin It was (as I have already said) most difficult to persuade theme that their altars were for the purpose of sinnings and that the more attentive they were in worshipping God, the more grievously they sinned.

We see how Papists of this day glory in their abominations. It is certain that they do nothing but what is accursed before God; for there reigns among them every kind of filthiness, and there is no purity whatever: they therefore continue to offend God as it were designedly. Put at the same time it is their highest holiness to multiply altars: the same also was the prevailing error in the Prophet’s time. This was the reason why he said, that altars were multiplied in order to sin Who at this day can persuade the Papists, that many chapels as they build, are so many sins by which they provoke the wrath of God? But the faithful ought to be content, not with one altar, (for there is now no need of an altar,) but they ought to be content with a common table. The Papists, on the contrary, build altars to themselves without end, where they sacrifice; and they think that God is thus bound to them as by so many chains: as many chapels as are under the papacy are, they think, so many holds for God, (dei carceres,) and that God is there held inclosed. But if any one should say, that so many fiends (Diabolos) dwell in such places, we know how furiously angry they would be.

It is then no superfluous repetition, when the Prophet says, that altars were multiplied in order to sin; and then, that altars would be for sin: for in the second clause, he speaks of the punishment which God would inflict on superstitious men. In the first clause, he shows that their good intentions were frivolous, and that they were greatly deceived, when at their pleasure they devised for themselves various forms of worship. This is one thing. Then it follows, There shall then be to them altars to sin; as they would not willingly repent, nor embrace salutary admonitions, God would at last really show how much he valued what they called their good intentions; for now a dreadful vengeance was at hand, which would prove to them, that in increasing altars, they did nothing else but increase sins. It then follows —

Hosea 8:12

Hosea 8:12

12. I have written to him the great things of my law, but they were counted as a strange thing.

12. Scripsi ei pretiosa legis meae, sicut alienum reputata sunt (quasi aliquid extraneum reputatum fuit.)

The Prophet shows here briefly, how we ought to judge of divine worship, and thus intends to cut off the handle from all devices, by which men usually deceive themselves, and form disguises, when at any time they are reproved. For he sets the law of God, and the rule it prescribes, in opposition to all the inventions of men. Men think God unjust, except he receives as good and legitimate whatever they imagine to be so; but God, as it is said in another place, prefers obedience to all sacrifices. Hence the Prophet now declares, that all the superstitions, which then prevailed among the people of Israel, were condemned before God; for they obeyed not the law, but had spurious and perverted modes of worship, which they had invented for themselves. We then see the connection of what the Prophet says: he had said in the last verse, that they had multiplied altars for the purpose of sinning; but so great, as I have said, was the obstinacy of the people, that they would by no means bear this to be told to them; he then adds in the person of God, that his law had been given them, and that they had departed from it.

We hence see, that there is no need of using many words in contending with the superstitious, who daringly devise various kinds of worship, and wholly different from what God commands; for they are to be distinctly pressed with this one thing, that obedience is of more account with God than sacrifices, and further, that there is a certain rule contained in the law, and that God not only bids us to worship him, but also teaches us the way, from which it is not lawful to depart. Since, then, the will of God is known and made plain, why should we now dispute with men, who close their eyes and wilfully turn aside, and deign not to pay any regard to God? I have written then, the Lord says: and to give this truth more weight, he introduces God as the speaker. It would have indeed been enough to say, “God has delivered to you his law, why should you not seek knowledge from this law, rather than from your own carnal judgment? Why do you wish thus licentiously to wander, as if no restraint has been put upon you?” But it is a more emphatical way of speaking, when God himself says, I have written my law, but they have counted it as something foreign; that is, as if it did not belong to them.

But he says, that he had written to Israel. He does not simply mention writing, but says, that the treasure had been deposited among the people of Israel; and the worse the people were, because they acknowledged not that so great an honor had been conferred on them, for this was their peculiar inheritance. I have written then my law, “and I have not written it indiscriminately for all, but have written it for my elect people; but they have counted it as something extraneous.” For the word may be rendered in either way.

He adds, The great things, or, the precious, or, the honorable things of my law. Had he said, “I have written to you my law,” the legislator himself was doubtless worthy, to whom all ought to submit with the greatest reverence, and to form their whole life according to his will; but the Lord here extols his own law by a splendid eulogy, and this he does to repress the wickedness of men, who obscure its dignity and excellency: I have written, he says, the great things of my law “How much soever they may despise my law, I have yet set forth in it a wisdom which ought to be admired by the whole world; I have in it brought to light the secrets of heavenly wisdom. Since then it is so, what excuse can there be for the Israelites for despising my law?” He says, that they counted it as something foreign, when yet they had been brought up under its teaching, and the Lord had called them to himself from their very infancy. Since then they ought to have acknowledged the law of God as a banner, under which the Lord preserved them, he here reproaches them for having counted it as something extraneous. It then follows —

Hosea 8:13

Hosea 8:13

13. They sacrifice flesh for the sacrifices of mine offerings, and eat it; but the Lord accepteth them not; now will he remember their iniquity, and visit their sins: they shall return to Egypt.

13. Sacrificia holocaustorum meorum immolant carnem, et comedunt: Jehova gratum non habebit; nunc recordabitur iniquitatis eorum, visitabit scelus ipsorum; ipsi Aegyptum revertantur.

Interpreters think that the Israelites are here derided because they trusted in their own ceremonies, and that their sacrifices are reproachfully called flesh. But we must see whether the words of the Prophet contain something deeper. For the word הבהב, ebeb, some rightly expound, in my judgment, as meaning “sacrifices,” either burnt or roasted; it is a word of four letters. Others derive it from יהב, ieb, which signifies “to give gifts;” and hence they render thus, “sacrifices of my gifts;” and this is the more received opinion. I view the Prophet here as not only blaming the Israelites for putting vain trust in their own ceremonies, which were perverted and vicious; but also as adducing something more gross, and by which it could be proved, that their folly was even ridiculous, yea, to profane men and children. When we only read, The sacrifices of my gifts, which they ought to have offered to me, the sense seems frigid; but when we read, “The sacrifices of my burnt-offerings! they offer flesh”, the meaning is, So palpable is their contempt, that they cannot but be condemned even by children. How so? Because for burnt-offerings they offer flesh to me; that is they fear lest any portion of the sacrifices should be lost: and when they ought, when offering burnt-sacrifices, to burn the flesh, they keep it entire, that they may stuff themselves. Hence they make a great display in sacrificing: and yet it appears to be palpable mockery, for they turn burnt-offerings into peace-offerings, that the flesh may remain entire for them to eat it. And no doubt, it has ever been a vice dominant in hypocrites to connect gain with superstitions. How much soever, then, idolaters may show themselves to be wholly devoted to God, they yet will take care that nothing be lost.

The Prophet then seems now to reprove this vice; I yet allow that the Israelites are blamed for thinking that God is pacified by sacrifices which were of themselves of no value, as we have had before a similar declaration. But I join both views together — that they offered to God vain sacrifices without piety, and then, that they offered flesh for burnt-offerings, and thus fed themselves and cared not for the worship of God. The sacrifices then of my burnt-offerings they offer; but what do they offer? Flesh Nor does he seem to have mentioned in vain the word flesh. Some say that all sacrifices are here called flesh by way of contempt; but there seems rather to me to be a contrast made between burnt sacrifices and flesh; because the people of Israel wished to take care of themselves and to have a rich repast, when the Lord required a burnt-offering to be presented to him: and he afterwards adds, and they eat By the word eating, he confirms what I have already said, that is, that he here reproves in the Israelites the vice of being intent only on cramming themselves, and of only putting forth the name of God as a vain pretence, while they were only anxious to feed themselves.

It is the same with the Papists of our day, when they celebrate their festivals; they indulge themselves, and think that the more they drink and eat, the more God is bound to them. This is their zeal; they eat flesh, and yet think that they offer sacrifices to God. They offer, then, their stomach to God, when it is thus well filled. Such are the oblations of the Papists. So also the Prophet now says, “They eat the flesh which they ought to have burned.”

The Lord, he says, will not accept them Here again he briefly shows, that while hypocrites thus make pretences, they are self-deceived, and will at last find out how vainly they have lied to God and men: “God will not accept them.” He here repudiates, in the name of God, their sacrifices; for whatever they might promise to themselves, it was enough that they devised for themselves these modes of worship; for God had never commanded a word respecting them.

It then follows, Now will he remember their iniquity, and visit their sins The Prophet denounces a future punishment, lest hypocrites should flatter themselves, when God’s fury is not immediately kindled against them, for it is usual with them to abuse the patience of God. Hence Hosea now forewarns them, and says, “Though God may connive for a time, there is yet no reason for the Israelites to think that they shall be free from punishment: God will at length,” he says, “remember their iniquity.” He uses a common form of speaking, which everywhere occurs in Scripture: God is said to remember when he really, and as with a stretched-out hand, shows himself to be an avenger. “The Lord now spares you; but he will, in a short time, show how much he abominates these your impure sacrifices: He will remember, then, your iniquity Visitation follows this remembering, as the effect the cause.

They shall flee, he says, to Egypt The Prophet, I doubt not, intimates here, that vain would be all the escapes which the Israelites would seek; and though God might allow them to flee to Egypt, yet it would be, he says, without any advantage: “Go, flee to Egypt, but your flight will be useless.” The Prophet expressed this distinctly, that the people might know that they had to do with God, against whom they could make no defense, and that they might no longer deceive themselves by foolish imaginations. And though the people were blinded by so great an obstinacy, that this admonition had no effect; yet they were thus rendered the more inexcusable. It now follows —